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In the name of Allah, the Most Gracious, the Most Merciful.

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Ifadah Center

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for Human Studies and Research

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presents:

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Abridgment of Sahih al-Bukhari.

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Chapter:

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The Mosques Located along the Routes of Madinah,

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and the Places Where the Prophet (peace and blessings of Allah be upon him) Prayed.

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On the authority of Musa ibn 'Uqbah, who said:

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I saw Salim ibn 'Abdullah seeking out certain spots along the road to pray at them,

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and he related that his father used to pray at them,

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and that he had seen the Prophet (peace and blessings of Allah be upon him) pray at those very spots.

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Nafi' also narrated to me from Ibn 'Umar

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that he used to pray at those places.

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I then asked Salim,

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and found that he agreed with Nafi' concerning all of the places,

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except that they differed regarding a mosque at Sharaf al-Rawha'.

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Commentary on the Hadith:

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"Seeking out" (yataharra):

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That is, intentionally aiming for, choosing, and making an effort to find.

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"Except that they differed":

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Meaning, Salim and Nafi',

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"regarding a mosque at Sharaf al-Rawha'."

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"Al-Sharaf" refers to an elevated place.

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And "al-Rawha'"

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is a major settlement two nights' travel from Madinah;

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the distance between al-Rawha' and Madinah

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is approximately 75 kilometers.

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Key Benefits of the Hadith:

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Derived from the hadith:

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A demonstration of the virtue of Ibn 'Umar (may Allah be pleased with him and his father),

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and his strict adherence to the Sunnah;

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it also shows the eagerness of the Companions and the Tabi'un to trace the footsteps of the Prophet (peace be upon him).

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On the authority of Nafi',

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that 'Abdullah ibn 'Umar informed him

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that the Messenger of Allah (peace and blessings of Allah be upon him)

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used to halt at Dhu al-Hulayfah whenever he performed 'Umrah,

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and during his Hajj pilgrimage,

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under an acacia tree where the mosque at Dhu al-Hulayfah now stands.

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Whenever he returned from a military expedition along that route,

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or from Hajj or 'Umrah,

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he would descend into the bottom of the valley;

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and when he emerged from the valley bottom,

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he would make his camel kneel at the wide, pebbled plain on the eastern bank of the valley.

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He would then rest there overnight until morning, not near the mosque built with stones,

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nor on the hillock upon which that mosque sits.

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There was a watercourse there beside which 'Abdullah used to pray;

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inside it were sand dunes

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where the Messenger of Allah (peace be upon him) used to pray,

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but the torrent leveled it with pebbles and sand,

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so that the spot where 'Abdullah used to pray was completely buried.

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And 'Abdullah ibn 'Umar narrated

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that the Prophet (peace be upon him) prayed where the small mosque stands,

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which is below the mosque located at Sharaf al-Rawha'.

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'Abdullah certainly knew the exact spot where the Prophet (peace be upon him) had prayed,

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and he would say:

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"It is there to your right when you stand up to pray in the mosque."

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That mosque is situated on the right side of the road

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as you head toward Makkah,

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and the distance between it and the larger mosque is about a stone's throw or so.

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Ibn 'Umar also used to pray towards the mountain ridge near the turning point of al-Rawha'.

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That ridge

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ends at the edge of the road, short of the mosque situated between it and the turning point

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as you head toward Makkah.

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A mosque was later built there,

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but 'Abdullah would not pray inside that mosque;

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instead, he would leave it to his left and behind him,

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and pray in front of it directly facing the ridge itself.

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'Abdullah would depart from al-Rawha'

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and would not perform the Zuhr prayer until he reached that spot,

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where he would then pray Zuhr.

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And whenever he arrived on his way back from Makkah,

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if he passed by it an hour before dawn or during the last part of the night,

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he would halt to rest until he prayed the Fajr prayer there.

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And 'Abdullah narrated

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that the Prophet (peace be upon him)

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used to halt under a large evergreen tree short of al-Ruwaythah,

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on the right side of the road,

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facing the open path on an even, level ground,

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until it opens out from a hillock just two miles before the postal station of al-Ruwaythah.

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The top of that tree had broken off

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and bent inwards into its hollow while still standing on its trunk,

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and around its trunk were many mounds of sand.

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And 'Abdullah ibn 'Umar narrated

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that the Prophet (peace be upon him)

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prayed at the end of a ravine behind al-'Arj,

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as you head toward a plateau.

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Near that mosque were two or three graves

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with mounds of stones over them,

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located on the right side of the road

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by the acacia trees along the path;

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amidst those acacia trees,

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'Abdullah would depart from al-'Arj

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after the sun had declined past its midday peak,

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and he would pray Zuhr at that mosque.

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And 'Abdullah ibn 'Umar narrated

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that the Messenger of Allah (peace be upon him)

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halted near some evergreen trees on the left side of the road,

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in a watercourse short of Harsha.

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That watercourse adjoins the spur of Harsha,

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and between it and the road is approximately the distance of an arrow shot.

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'Abdullah used to pray facing an evergreen tree

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that was the closest of those trees to the road

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and the tallest of them.

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And 'Abdullah ibn 'Umar narrated

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that the Prophet (peace be upon him)

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used to halt in the watercourse

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situated at the lower end of Marr al-Zahran,

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facing Madinah, as one descends from al-Safrawat.

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He would halt in the bottom of that watercourse,

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on the left side of the road as you head toward Makkah;

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and between the resting place of the Messenger of Allah (peace be upon him)

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and the road

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was only a stone's throw.

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And 'Abdullah ibn 'Umar narrated

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that the Prophet (peace be upon him)

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used to halt at Dhu Tuwa

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and stay overnight until morning,

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performing the Fajr prayer there upon arriving at Makkah.

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The prayer place of the Messenger of Allah (peace be upon him)

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was upon a rugged, elevated hillock,

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not in the mosque that was later built there,

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but lower down than that,

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on a rugged hillock.

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And 'Abdullah narrated

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that the Prophet (peace be upon him)

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faced the two mountain passes

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that lay between him and the long mountain

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toward the Ka'bah,

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so that the mosque later built there

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was left to the left of the mosque site,

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at the edge of the hillock;

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while the actual prayer place of the Prophet (peace be upon him)

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was below it,

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on the black hillock.

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You should leave about ten cubits or so from the hillock

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and then pray,

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facing the two mountain passes of the mountain

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that stands between you and the Ka'bah.

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Commentary on the Hadith:

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"At Dhu al-Hulayfah":

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It is nine kilometers from Madinah on the road to Makkah.

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"Under a samurah":

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Meaning a thorny acacia tree.

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"He descended" (habata):

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That is, he went down and sloped downwards.

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"He made his camel kneel at al-Batha'":

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"Al-Batha'" refers to a wide, open space;

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it is also said to be a broad stream bed

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containing fine pebbles.

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"The bank of the valley":

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Meaning its edge.

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"So he rested" ('arrasa):

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That is, he halted for sleep and rest during a stopover.

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"There" (thamma):

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Meaning in that specific place.

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"Upon the akamah":

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An "akamah" is a hill or an elevated mound.

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"There was a khalij":

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Meaning a tributary or offshoot of a river,

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as if drawn away from it;

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it is also said to mean

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a deep valley

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branching off from a larger one.

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"Inside it were kathab (dunes)":

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A "kathib" (dune)

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is an accumulation of sand,

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elongated and defined in shape.

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"The torrent leveled it with pebbles and sand

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until it buried that place":

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"Daha"

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means flattened out and spread;

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the meaning is

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that it leveled it with the fine gravel it carried.

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"Al-Batha'"

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consists of small pebbles and sand.

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"At Sharaf al-Rawha'":

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Meaning at an elevated place in al-Rawha'.

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"At the edge of the road":

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Meaning by the side of the road.

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"A stone's throw":

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That is, the distance and measure of throwing a stone.

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"He used to pray toward al-'irq":

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"Al-'Irq"

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is a salt-flat that grows tamarisk shrubs,

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and other meanings have also been stated.

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"At the turning point of al-Rawha'":

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Meaning at its end.

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"A mosque was built there":

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Meaning a mosque was later constructed at that spot.

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"If he passed by it":

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Meaning if he passed by that mountain ridge.

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"He rested" ('arrasa):

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Meaning he halted for sleep or rest.

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"Under a huge sarhah":

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That is, a magnificent, fruit-bearing tree,

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also known as the sukhmah.

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"Short of al-Ruwaythah":

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Meaning: beneath it and near it.

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Ar-Ruwaythah

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is a village about 85 kilometers from Medina.

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"Facing the road"

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means opposite it,

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in a flat, open area,

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meaning in a spacious place

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that leads out—

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that is, it opens out—

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two miles before the postal station of Ar-Ruwaythah;

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meaning there are two miles between it and the place where the postal station at Ar-Ruwaythah is situated.

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"Then he turned,"

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meaning he veered off

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into its hollow,

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meaning its interior,

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standing on a single trunk,

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meaning like an upright structure,

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not wide at the bottom and narrow at the top,

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at the edge of a watercourse.

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A tal'ah is a channel through which water flows from high ground to low ground.

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"Beyond al-'Arj":

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Al-'Arj is a valley south of Medina,

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about one hundred and thirteen kilometers away,

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leading to a hillock.

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A hadhabah is a hill higher than a sand dune

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and lower than a mountain in elevation.

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"A heap of stones,"

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meaning large white stones,

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near the salam trees by the road.

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The salam

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is a tree whose leaves yield the acacia pods used for tanning hides.

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"During the midday heat":

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al-hajirah is the middle of the day when the heat becomes intense,

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in a watercourse,

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meaning in a slope,

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before Harsha.

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It is a mountain in the region of Tihamah,

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located at the junction of the routes leading to the Levant and Medina,

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at the spur of Harsha,

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meaning at its edge,

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about an arrow-shot away,

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meaning the distance of a bowshot.

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Marr az-Zahran

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is a valley sixteen miles from Mecca,

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toward Medina,

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meaning in its direction,

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from as-Safrawat,

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which are valleys or mountains beyond Marr az-Zahran,

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at Dhi Tuwa,

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which is a valley in Mecca,

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atop a rugged knoll,

250
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meaning a large hill.

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"He faced the mountain pass":

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the mountain pass is the entrance of the path leading into it,

253
00:12:12,419 --> 00:12:14,100
toward the Ka'bah,

254
00:12:14,100 --> 00:12:17,389
meaning facing the direction and orientation of the Ka'bah,

255
00:12:17,389 --> 00:12:19,070
at the edge of the knoll,

256
00:12:19,070 --> 00:12:20,669
beside it.

257
00:12:20,669 --> 00:12:21,870
An akamah

258
00:12:21,870 --> 00:12:24,799
is a hill or an elevated mound.

259
00:12:24,799 --> 00:12:28,460
Among the benefits of the hadith:

260
00:12:28,460 --> 00:12:30,539
It is derived from the hadith

261
00:12:30,539 --> 00:12:33,899
that it illustrates the virtue of Ibn 'Umar (may Allah be pleased with him and his father),

262
00:12:33,899 --> 00:12:40,740
and the meticulous care with which he traced the places where the Messenger of Allah (peace and blessings of Allah be upon him) halted.

263
00:12:40,740 --> 00:12:49,409
It also shows Ibn 'Umar's tracing of the locations where the Prophet (peace be upon him) prayed,

264
00:12:49,409 --> 00:12:56,850
and the eager desire of the Companions and the Tabi'un to follow in the footsteps of the Prophet (peace be upon him).

265
00:12:56,850 --> 00:13:05,769
It provides a description of the geographical locations along the path of the Prophet (peace be upon him) to Mecca during 'Umrah and Hajj,

266
00:13:05,769 --> 00:13:11,629
and it shows that passing through these places is neither a Sunnah nor an obligatory ritual of Hajj.

267
00:13:11,629 --> 00:13:18,230
It also demonstrates the permissibility of tracing the places where the Messenger of Allah (peace be upon him) prayed,

268
00:13:18,230 --> 00:13:20,570
provided there is no extremism.

269
00:13:20,570 --> 00:13:27,409
Malik was once asked about praying in the places where the Prophet (peace be upon him) prayed,

270
00:13:27,409 --> 00:13:32,970
and he said, "I do not care for that except at the Mosque of Quba',

271
00:13:32,970 --> 00:13:38,169
because he (peace be upon him) used to visit it riding and walking,

272
00:13:38,169 --> 00:13:41,610
whereas he did not do so intentionally for those other places."

273
00:13:41,610 --> 00:13:49,519
It also indicates that some of the locations mentioned in the report still exist today, while others have disappeared.

274
00:13:49,559 --> 00:13:56,840
It demonstrates the permissibility of building a mosque at the sites where the Prophet (peace be upon him) prayed.

275
00:13:56,840 --> 00:14:02,759
It shows that a traveler may pray wherever and whenever it is most convenient for him,

276
00:14:02,759 --> 00:14:06,919
and that the entire earth has been made a mosque and a pure place for the Muslim.

277
00:14:06,919 --> 00:14:12,679
It indicates the permissibility of bypassing a roadside mosque to pray in another place,

278
00:14:12,679 --> 00:14:17,279
as well as the permissibility of praying in a mosque adjacent to a graveyard.

279
00:14:17,279 --> 00:14:22,960
It establishes the prescription of setting up a sutrah during prayer, both while traveling and while resident,

280
00:14:22,960 --> 00:14:28,480
and that what is required for one who cannot directly see the Ka'bah is to face its general direction.

281
00:14:28,480 --> 00:14:34,289
It distinguishes in rulings between a temporary place of prayer and a permanent mosque.

282
00:14:34,289 --> 00:14:43,649
The hadith also highlights the vital importance of prayer in the life of a Muslim, whether traveling or resident.

283
00:14:43,649 --> 00:14:48,600
Chapters on the worshiper's sutrah.

284
00:14:49,360 --> 00:14:53,600
The sutrah of the imam serves as the sutrah for those behind him.

285
00:14:53,600 --> 00:14:56,440
On the authority of Nafi', from Ibn 'Umar:

286
00:14:56,440 --> 00:15:02,000
Whenever the Messenger of Allah (peace be upon him) went out on the day of Eid,

287
00:15:02,000 --> 00:15:05,419
he would order a short spear—in one narration,

288
00:15:05,419 --> 00:15:08,259
a staff—to be carried before him,

289
00:15:08,259 --> 00:15:11,559
and it would be planted in the prayer ground in front of him,

290
00:15:11,559 --> 00:15:13,720
so it was set before him,

291
00:15:13,720 --> 00:15:17,320
and he would pray facing it while the people stood behind him;

292
00:15:17,519 --> 00:15:20,519
and he used to do that while traveling,

293
00:15:20,519 --> 00:15:24,299
which is why the rulers subsequently adopted the practice.

294
00:15:24,299 --> 00:15:28,039
Commentary on the hadith:

295
00:15:28,039 --> 00:15:30,639
Chapters on the worshiper's sutrah.

296
00:15:30,639 --> 00:15:34,159
A sutrah is an object that the worshiper sets up in front of himself,

297
00:15:34,159 --> 00:15:36,159
such as a staff or something else,

298
00:15:36,159 --> 00:15:39,590
to prevent anyone from passing directly before him.

299
00:15:39,590 --> 00:15:43,700
The verb "used to" denotes regular and continued practice.

300
00:15:43,700 --> 00:15:45,740
"Whenever he went out on the day of Eid,"

301
00:15:45,740 --> 00:15:47,860
meaning to the prayer ground.

302
00:15:47,860 --> 00:15:49,259
"With a short spear":

303
00:15:49,259 --> 00:15:50,379
a harbah

304
00:15:50,379 --> 00:15:53,039
is a spear with a broad blade.

305
00:15:53,039 --> 00:15:55,120
"So it was set before him,"

306
00:15:55,120 --> 00:16:00,169
meaning the short spear was planted in front of him (peace be upon him).

307
00:16:00,169 --> 00:16:02,250
"Which is why the rulers adopted the practice":

308
00:16:02,250 --> 00:16:05,009
this statement is from the words of Nafi',

309
00:16:05,009 --> 00:16:09,000
the freed slave of Ibn 'Umar (may Allah be pleased with him and his father).

310
00:16:09,000 --> 00:16:12,860
Among the benefits of the hadith:

311
00:16:12,860 --> 00:16:15,019
It is derived from the hadith

312
00:16:15,059 --> 00:16:17,620
that adopting a sutrah in prayer is recommended

313
00:16:17,620 --> 00:16:19,899
for both the imam and the individual praying alone;

314
00:16:19,899 --> 00:16:22,220
it is an encouraged Sunnah,

315
00:16:22,220 --> 00:16:24,639
and the one who abandons it is blameworthy.

316
00:16:24,639 --> 00:16:26,720
The hadith also shows that the Eid prayer

317
00:16:26,720 --> 00:16:28,919
is held in an open prayer ground.

318
00:16:28,919 --> 00:16:31,120
It proves the permissibility of using a short spear,

319
00:16:31,120 --> 00:16:32,679
a pointed staff, or a walking stick

320
00:16:32,679 --> 00:16:34,799
both during travel and while resident.

321
00:16:34,799 --> 00:16:36,399
It demonstrates the obligation to take precautions

322
00:16:36,399 --> 00:16:38,840
and carry an instrument to repel enemies,

323
00:16:38,840 --> 00:16:41,029
particularly during travel.

324
00:16:41,029 --> 00:16:42,710
It also shows the permissibility of having an attendant

325
00:16:42,710 --> 00:16:46,049
and seeking assistance in certain matters pertaining to prayer.

326
00:16:46,049 --> 00:16:47,809
Some jurists deduced

327
00:16:47,809 --> 00:16:49,610
from the narrator's words,

328
00:16:49,610 --> 00:16:51,289
"he would order a short spear,"

329
00:16:51,289 --> 00:16:54,970
the standard considered for the height and width of a sutrah,

330
00:16:54,970 --> 00:16:58,529
which is whatever equals the height and width of a short spear;

331
00:16:58,529 --> 00:17:03,389
though there is detailed discussion regarding this issue.

332
00:17:03,389 --> 00:17:05,230
Chapter: The required distance

333
00:17:05,230 --> 00:17:09,690
between the worshiper and the sutrah.

334
00:17:09,690 --> 00:17:11,849
On the authority of Sahl, who said:

335
00:17:11,849 --> 00:17:13,970
Between the place where the Messenger of Allah

336
00:17:13,970 --> 00:17:15,809
(peace be upon him) prayed

337
00:17:15,809 --> 00:17:17,769
and the wall—

338
00:17:17,769 --> 00:17:19,250
and in one narration:

339
00:17:19,250 --> 00:17:21,089
between the wall of the mosque

340
00:17:21,089 --> 00:17:22,490
adjacent to the qiblah

341
00:17:22,490 --> 00:17:24,289
and the pulpit—

342
00:17:24,289 --> 00:17:26,470
was enough space for a sheep to pass.

343
00:17:26,470 --> 00:17:28,630
And on the authority of Salamah, who said:

344
00:17:28,630 --> 00:17:31,829
The wall of the mosque near the pulpit was so close

345
00:17:31,829 --> 00:17:35,559
that a sheep could hardly pass through.

346
00:17:35,559 --> 00:17:38,990
Commentary on the hadith:

347
00:17:38,990 --> 00:17:40,269
"The place where he prayed"

348
00:17:40,269 --> 00:17:42,069
refers to the spot where he prayed

349
00:17:42,069 --> 00:17:46,440
and stood, namely the Prophet (peace be upon him).

350
00:17:46,440 --> 00:17:47,880
"The wall"

351
00:17:47,880 --> 00:17:51,190
refers to the wall of the mosque on the side of the qiblah.

352
00:17:51,190 --> 00:17:52,869
"Space for a sheep to pass"

353
00:17:52,869 --> 00:17:55,920
means a clearance sufficient for a sheep to pass through.

354
00:17:55,920 --> 00:17:57,680
"The wall of the mosque"

355
00:17:57,680 --> 00:18:01,240
means the wall of the Mosque of the Prophet (peace be upon him)

356
00:18:01,240 --> 00:18:03,180
on the side of the qiblah.

357
00:18:03,180 --> 00:18:05,980
"A sheep could hardly pass through"

358
00:18:05,980 --> 00:18:09,359
refers to the clearance needed for a sheep to pass.

359
00:18:09,359 --> 00:18:13,250
Among the benefits of the hadith:

360
00:18:13,250 --> 00:18:17,769
Both hadiths indicate that standing close to the sutrah is sought after,

361
00:18:17,809 --> 00:18:20,410
and that the distance mentioned in both hadiths

362
00:18:20,410 --> 00:18:22,690
between the worshiper and the sutrah

363
00:18:22,690 --> 00:18:25,130
is an amount that enables the worshiper

364
00:18:25,130 --> 00:18:27,809
to ward off anyone trying to pass in front of him

365
00:18:27,809 --> 00:18:32,150
within arm's reach.

366
00:18:32,150 --> 00:18:36,119
Chapter: Praying facing a pillar.

367
00:18:36,119 --> 00:18:39,400
On the authority of Yazid ibn Abi 'Ubayd, who said:

368
00:18:39,400 --> 00:18:42,720
I used to accompany Salamah ibn al-Akwa',

369
00:18:42,720 --> 00:18:47,359
and he would pray near the pillar by the copy of the Qur'an.

370
00:18:47,359 --> 00:18:49,880
So I said, "O Abu Muslim,

371
00:18:49,880 --> 00:18:54,319
I see you deliberately seeking to pray near this pillar."

372
00:18:54,319 --> 00:18:55,559
He replied,

373
00:18:55,559 --> 00:18:59,000
"Indeed, I saw the Prophet (peace be upon him)

374
00:18:59,000 --> 00:19:02,519
deliberately seeking to pray near it."

375
00:19:02,519 --> 00:19:06,160
Commentary on the hadith:

376
00:19:06,160 --> 00:19:07,640
"The pillar"

377
00:19:07,640 --> 00:19:10,240
refers to the column or post.

378
00:19:10,240 --> 00:19:11,880
"By the copy of the Qur'an":

379
00:19:11,880 --> 00:19:15,079
it is the third pillar from the pulpit,

380
00:19:15,079 --> 00:19:17,319
the third from the qiblah,

381
00:19:17,319 --> 00:19:19,599
and the third from the grave;

382
00:19:19,640 --> 00:19:23,960
it is also called the Pillar of 'A'ishah (may Allah be pleased with her),

383
00:19:23,960 --> 00:19:28,519
and is likewise known as the Pillar of the Emigrants.

384
00:19:28,519 --> 00:19:30,279
"Deliberately seeking to pray"

385
00:19:30,279 --> 00:19:35,619
means purposely intending and choosing to pray in that specific spot.

386
00:19:35,619 --> 00:19:39,200
Among the benefits of the hadith:

387
00:19:39,200 --> 00:19:40,359
The hadith indicates

388
00:19:40,359 --> 00:19:43,960
that a pillar and anything similar serves as a sutrah,

389
00:19:43,960 --> 00:19:46,599
and it is preferable to a short spear.

390
00:19:46,599 --> 00:19:50,240
The pillar must be directly in front of the worshiper,

391
00:19:50,240 --> 00:19:52,440
not at his side,

392
00:19:52,440 --> 00:19:55,480
so that nothing disrupts the rows.

393
00:19:55,480 --> 00:20:02,059
It also shows the permissibility of keeping copies of the Qur'an in mosques.

394
00:20:02,059 --> 00:20:04,980
On the authority of Anas ibn Malik, who said:

395
00:20:04,980 --> 00:20:07,819
Whenever the muezzin called the adhan,

396
00:20:07,819 --> 00:20:12,140
some of the Companions of the Prophet (peace be upon him) would stand

397
00:20:12,140 --> 00:20:14,619
rushing to the pillars

398
00:20:14,619 --> 00:20:18,099
until the Prophet (peace and blessings of Allah be upon him) came out,

399
00:20:18,099 --> 00:20:20,039
while they were in that state,

400
00:20:20,039 --> 00:20:23,519
praying the two rak'ahs before the Maghrib prayer.

401
00:20:23,519 --> 00:20:28,430
And there was scarcely any time between the adhan and the iqamah.

402
00:20:28,430 --> 00:20:31,910
Commentary on the hadith:

403
00:20:31,910 --> 00:20:35,549
"Among the Companions of the Prophet (peace and blessings of Allah be upon him)"

404
00:20:35,549 --> 00:20:40,059
refers to the senior Companions of the Prophet (peace be upon him).

405
00:20:40,059 --> 00:20:42,259
"Rushing to the pillars"

406
00:20:42,259 --> 00:20:45,140
means hastening to the pillars of the mosque

407
00:20:45,140 --> 00:20:49,500
to take them as sutrahs for praying the two rak'ahs.

408
00:20:49,500 --> 00:20:53,099
"And there was scarcely any time between the adhan and the iqamah"

409
00:20:53,099 --> 00:20:56,299
means that between the Maghrib adhan and the iqamah there was only

410
00:20:56,299 --> 00:20:59,130
a very brief interval.

411
00:20:59,130 --> 00:21:02,700
Key points of benefit from the hadith:

412
00:21:02,700 --> 00:21:04,819
Derived from the hadith is

413
00:21:04,819 --> 00:21:08,859
the recommendation of praying two rak'ahs before the Maghrib prayer,

414
00:21:08,859 --> 00:21:11,210
though there is scholarly disagreement on the matter.

415
00:21:11,210 --> 00:21:14,210
It also contains encouragement to hasten toward acts of obedience,

416
00:21:14,210 --> 00:21:16,920
and to perform many voluntary prayers.

417
00:21:16,920 --> 00:21:21,519
The hadith also indicates the briefness of the time for the Maghrib prayer.

418
00:21:21,519 --> 00:21:24,759
It also shows that the practice of the Companions (may Allah be pleased with them)

419
00:21:24,759 --> 00:21:29,680
in matters of worship in the presence of the Prophet (peace be upon him)

420
00:21:29,680 --> 00:21:34,640
constitutes tacit Sunnah.

421
00:21:34,640 --> 00:21:37,789
Chapter: Praying toward a bed.

422
00:21:37,789 --> 00:21:39,430
On the authority of 'A'ishah:

423
00:21:39,430 --> 00:21:42,309
It was mentioned in her presence what invalidates the prayer:

424
00:21:42,309 --> 00:21:45,470
a dog, a donkey, and a woman.

425
00:21:45,470 --> 00:21:46,750
So she said:

426
00:21:46,750 --> 00:21:50,140
"You have equated us to donkeys and dogs!

427
00:21:50,140 --> 00:21:51,579
In another narration:

428
00:21:51,579 --> 00:21:55,029
"Have you made us equal to dogs and donkeys?

429
00:21:55,029 --> 00:21:59,990
By Allah, I saw the Prophet (peace and blessings of Allah be upon him) praying,

430
00:21:59,990 --> 00:22:04,710
while I was lying down on the bed between him and the qiblah.

431
00:22:04,710 --> 00:22:06,829
Then a need would occur to me,

432
00:22:06,829 --> 00:22:09,109
but I disliked sitting up—"

433
00:22:09,109 --> 00:22:10,589
in another narration:

434
00:22:10,589 --> 00:22:13,210
"so I disliked passing directly in front of him,"

435
00:22:13,210 --> 00:22:14,809
and in another narration:

436
00:22:14,809 --> 00:22:17,519
"so I disliked facing him,

437
00:22:17,519 --> 00:22:21,359
thereby distracting the Prophet (peace be upon him)—

438
00:22:21,359 --> 00:22:24,599
so I would quietly slip away from near his feet."

439
00:22:24,599 --> 00:22:26,079
In another narration:

440
00:22:26,079 --> 00:22:29,240
"so that I would slip out from under my blanket."

441
00:22:29,240 --> 00:22:30,960
And in another narration:

442
00:22:30,960 --> 00:22:34,190
"so I would slip away gently and slowly."

443
00:22:34,190 --> 00:22:37,640
Commentary on the hadith:

444
00:22:37,640 --> 00:22:40,599
"You have equated us to donkeys and dogs"

445
00:22:40,599 --> 00:22:43,039
means regarding the issue of invalidating the prayer,

446
00:22:43,039 --> 00:22:47,319
since it was reported that a donkey and a dog invalidate the prayer.

447
00:22:47,319 --> 00:22:48,599
"Would occur"

448
00:22:48,599 --> 00:22:51,210
means a need would arise and present itself.

449
00:22:51,210 --> 00:22:52,529
"So I would quietly slip away"

450
00:22:52,529 --> 00:22:54,809
means I would move out with deliberation and gentleness,

451
00:22:54,809 --> 00:22:57,480
little by little.

452
00:22:57,480 --> 00:22:59,680
"So I disliked passing directly in front of him"

453
00:22:59,680 --> 00:23:02,920
means passing before him across his field of vision from right to left;

454
00:23:02,920 --> 00:23:04,200
what is meant is:

455
00:23:04,200 --> 00:23:07,759
I disliked getting in his way during his prayer.

456
00:23:07,759 --> 00:23:11,529
Key points of benefit from the hadith:

457
00:23:11,529 --> 00:23:13,450
Derived from the hadith is

458
00:23:13,450 --> 00:23:16,210
that a woman does not invalidate the prayer,

459
00:23:16,210 --> 00:23:19,890
and likewise a human being passing in front of a worshiper

460
00:23:19,890 --> 00:23:23,210
does not invalidate the prayer, a fortiori.

461
00:23:23,210 --> 00:23:26,289
It also shows the permissibility of praying facing a bed,

462
00:23:26,289 --> 00:23:29,849
and the permissibility of praying toward someone who is asleep or lying down,

463
00:23:29,849 --> 00:23:33,130
though the jurists have detailed nuances regarding this.

464
00:23:33,130 --> 00:23:35,690
The hadith also shows the importance of not distracting a praying person

465
00:23:35,690 --> 00:23:38,849
by movement, noise, or the like,

466
00:23:38,849 --> 00:23:40,089
as indicated by

467
00:23:40,089 --> 00:23:42,890
the gentle withdrawal of 'A'ishah (may Allah be pleased with her).

468
00:23:43,849 --> 00:23:47,579
Chapter:

469
00:23:47,579 --> 00:23:51,880
The worshiper repelling whoever passes in front of him.

470
00:23:51,880 --> 00:23:54,839
On the authority of Abu Salih al-Samman, who said:

471
00:23:54,839 --> 00:23:58,759
I saw Abu Sa'id al-Khudri on a Friday

472
00:23:58,759 --> 00:24:02,920
praying toward an object that served as a sutrah shielding him from the people,

473
00:24:02,920 --> 00:24:06,160
when a young man from Banu Abi Mu'ayt wanted

474
00:24:06,160 --> 00:24:08,779
to pass in front of him.

475
00:24:08,779 --> 00:24:12,059
So Abu Sa'id pushed him in the chest.

476
00:24:12,059 --> 00:24:13,779
The young man looked,

477
00:24:13,980 --> 00:24:17,539
but found no way out except right in front of him,

478
00:24:17,539 --> 00:24:19,819
so he returned to pass again.

479
00:24:19,819 --> 00:24:23,779
Abu Sa'id then pushed him more forcefully than the first time,

480
00:24:23,779 --> 00:24:26,059
whereupon the youth insulted Abu Sa'id.

481
00:24:26,059 --> 00:24:28,420
He then entered upon Marwan

482
00:24:28,420 --> 00:24:32,059
and complained to him of what he had encountered from Abu Sa'id.

483
00:24:32,059 --> 00:24:35,859
Then Abu Sa'id entered upon Marwan right after him,

484
00:24:35,859 --> 00:24:37,180
so Marwan said:

485
00:24:37,180 --> 00:24:40,859
"What is the matter between you and the son of your brother, O Abu Sa'id?"

486
00:24:40,859 --> 00:24:42,059
He replied:

487
00:24:42,059 --> 00:24:46,539
"I heard the Prophet (peace and blessings of Allah be upon him) say:

488
00:24:46,539 --> 00:24:51,500
'When one of you prays toward something that shields him from the people,

489
00:24:51,500 --> 00:24:55,140
and someone wishes to pass in front of him,

490
00:24:55,140 --> 00:24:57,160
let him push him away.'"

491
00:24:57,160 --> 00:24:58,519
In another narration:

492
00:24:58,519 --> 00:25:00,160
"let him prevent him."

493
00:25:00,160 --> 00:25:01,519
"If he refuses,

494
00:25:01,519 --> 00:25:03,470
let him prevent him;

495
00:25:03,470 --> 00:25:04,869
and if he still refuses,

496
00:25:04,869 --> 00:25:06,549
let him fight him,

497
00:25:06,549 --> 00:25:10,089
for he is only a devil."

498
00:25:10,089 --> 00:25:13,509
Commentary on the hadith:

499
00:25:13,549 --> 00:25:16,369
"Repels" means pushes away.

500
00:25:16,369 --> 00:25:19,089
"A young man from Banu Abi Mu'ayt":

501
00:25:19,089 --> 00:25:21,410
it was said that he was al-Walid ibn 'Uqbah,

502
00:25:21,410 --> 00:25:23,349
and others said otherwise.

503
00:25:23,349 --> 00:25:25,349
"Pass in front of him"

504
00:25:25,349 --> 00:25:27,559
means walk directly ahead of him.

505
00:25:27,559 --> 00:25:31,000
"He found no way out except right in front of him"

506
00:25:31,000 --> 00:25:35,240
means he found no passage through which he could pass.

507
00:25:35,240 --> 00:25:37,359
"Whereupon he insulted Abu Sa'id"

508
00:25:37,359 --> 00:25:39,829
means he reviled and abused him.

509
00:25:39,829 --> 00:25:42,150
"Then he entered upon Marwan"

510
00:25:42,190 --> 00:25:45,390
refers to Marwan ibn al-Hakam the Umayyad.

511
00:25:45,390 --> 00:25:46,829
"Let him push him away"

512
00:25:46,829 --> 00:25:50,099
means by gesturing and gentle deterrence.

513
00:25:50,099 --> 00:25:51,500
"If he refuses"—

514
00:25:51,500 --> 00:25:52,660
that is, the person passing by—

515
00:25:52,660 --> 00:25:54,900
and declines to turn back,

516
00:25:54,900 --> 00:25:56,579
"let him fight him,"

517
00:25:56,579 --> 00:25:58,299
meaning push him back firmly

518
00:25:58,299 --> 00:26:01,009
and compel him to turn back.

519
00:26:01,009 --> 00:26:03,410
"For he is only a devil"

520
00:26:03,410 --> 00:26:06,450
because his refusal to turn back from passing

521
00:26:06,450 --> 00:26:09,400
is among the deeds of Satan.

522
00:26:09,400 --> 00:26:13,089
Key points of benefit from the hadith:

523
00:26:13,130 --> 00:26:15,250
Derived from the hadith is:

524
00:26:15,250 --> 00:26:18,940
The instruction to set up a sutrah in prayer;

525
00:26:18,940 --> 00:26:21,460
and that whoever is negligent in placing a sutrah

526
00:26:21,460 --> 00:26:24,700
or stands farther from it than what is prescribed,

527
00:26:24,700 --> 00:26:27,019
and someone passes in front of him,

528
00:26:27,019 --> 00:26:30,210
he should not push him away due to his own negligence.

529
00:26:30,210 --> 00:26:35,490
It also shows that a slight movement in prayer for its benefit is not harmful.

530
00:26:35,490 --> 00:26:40,329
It also shows the legitimacy of applying the term "devil" to a rebellious human being,

531
00:26:40,329 --> 00:26:42,750
which is permissible and widespread.

532
00:26:42,750 --> 00:26:45,109
It also shows that warding off the worse evil

533
00:26:45,109 --> 00:26:48,839
should be done by the gentlest means first, then the next.

534
00:26:48,839 --> 00:26:53,119
And that disputes must be referred to the ruler,

535
00:26:53,119 --> 00:26:56,170
and an aggrieved party should not take retribution into his own hands.

536
00:26:56,170 --> 00:27:01,289
The hadith also contains an indication of the prohibition of passing in front of a praying person,

537
00:27:01,289 --> 00:27:05,779
even if the worshiper was negligent regarding the sutrah.

538
00:27:05,779 --> 00:27:11,339
It also shows that describing the one who insists on passing in front of a worshiper as a devil

539
00:27:11,380 --> 00:27:17,039
demonstrates the religious reprehensibility of this act.

540
00:27:17,039 --> 00:27:21,619
Chapter: The sin of the one who passes in front of a praying person.

541
00:27:21,619 --> 00:27:25,460
On the authority of Abu al-Nadr, the freed slave of 'Umar ibn 'Ubaydullah,

542
00:27:25,460 --> 00:27:27,460
from Busr ibn Sa'id,

543
00:27:27,460 --> 00:27:32,539
that Zayd ibn Khalid sent him to Abu Juhaym to ask him

544
00:27:32,539 --> 00:27:36,420
what he had heard from the Messenger of Allah (peace and blessings of Allah be upon him)

545
00:27:36,420 --> 00:27:39,799
concerning the one who passes in front of a praying person.

546
00:27:39,799 --> 00:27:41,839
Abu Juhaym said:

547
00:27:41,839 --> 00:27:45,680
The Messenger of Allah (peace and blessings of Allah be upon him) said:

548
00:27:45,680 --> 00:27:50,119
"If the one passing in front of a praying person knew what sin was upon him,

549
00:27:50,119 --> 00:27:56,190
waiting for forty would be better for him than passing in front of him."

550
00:27:56,190 --> 00:27:59,109
Abu al-Nadr said: "I do not know

551
00:27:59,109 --> 00:28:05,059
whether he said forty days, months, or years."

552
00:28:05,059 --> 00:28:08,599
Commentary on the hadith:

553
00:28:08,599 --> 00:28:10,119
Abu Juhaym:

554
00:28:10,160 --> 00:28:14,319
his name is 'Abdullah ibn Juhaym (may Allah be pleased with him).

555
00:28:14,319 --> 00:28:15,680
"What was upon him"

556
00:28:15,680 --> 00:28:18,430
refers to sin and wrongdoing.

557
00:28:18,430 --> 00:28:23,079
"In front of him" means directly ahead of him, in close proximity.

558
00:28:23,079 --> 00:28:26,720
Key points of benefit from the hadith:

559
00:28:26,720 --> 00:28:28,680
Derived from the hadith is

560
00:28:28,680 --> 00:28:32,119
the strict prohibition of passing in front of a praying person,

561
00:28:32,119 --> 00:28:35,759
and that sin is incurred only by one who knows of the prohibition.

562
00:28:35,759 --> 00:28:39,640
It also shows the legitimacy of appointing a deputy in seeking knowledge.

563
00:28:39,680 --> 00:28:44,000
It also guides scholars to learn from one another,

564
00:28:44,000 --> 00:28:48,200
and to accept narrating through an intermediary despite the ability to take it directly.

565
00:28:48,200 --> 00:28:53,299
It also demonstrates the acceptance of solitary narrations.

566
00:28:53,299 --> 00:28:57,079
Chapter: Praying behind a sleeping person.

567
00:28:57,079 --> 00:28:59,279
On the authority of 'A'ishah, who said:

568
00:28:59,279 --> 00:29:04,240
"The Prophet (peace and blessings of Allah be upon him) used to pray while I was lying down,

569
00:29:04,240 --> 00:29:07,059
stretched out across his bed.

570
00:29:07,059 --> 00:29:09,420
When he wanted to pray the Witr,

571
00:29:09,420 --> 00:29:12,509
he would awaken me, and I would pray the Witr."

572
00:29:12,549 --> 00:29:15,559
Commentary on the hadith:

573
00:29:15,559 --> 00:29:19,559
"The Prophet (peace be upon him) used to pray":

574
00:29:19,559 --> 00:29:23,250
such a phrasing denotes habitual repetition.

575
00:29:23,250 --> 00:29:26,450
"While I was lying down" means asleep.

576
00:29:26,450 --> 00:29:28,809
"Stretched out across his bed"

577
00:29:28,809 --> 00:29:31,369
means lying horizontally in the direction of the qiblah.

578
00:29:31,369 --> 00:29:33,609
"He would awaken me, and I would pray the Witr"

579
00:29:33,609 --> 00:29:38,130
shows the recommendation of waking a sleeping person for acts of worship.

580
00:29:38,130 --> 00:29:41,839
Key points of benefit from the hadith:

581
00:29:41,839 --> 00:29:43,839
Derived from the hadith is

582
00:29:43,880 --> 00:29:47,759
an emphasis on the established Sunnah of the Witr prayer.

583
00:29:47,759 --> 00:29:51,000
It also contains an explanation of the virtue of the night prayer.

584
00:29:51,000 --> 00:29:57,819
It also contains encouragement to attend to one's family regarding acts of worship.

585
00:29:57,819 --> 00:30:03,880
Chapter: Carrying a little girl upon one's neck during prayer.

586
00:30:03,880 --> 00:30:06,640
On the authority of Abu Qatadah al-Ansari:

587
00:30:06,640 --> 00:30:11,599
The Messenger of Allah (peace and blessings of Allah be upon him) was praying

588
00:30:11,599 --> 00:30:14,400
while carrying Umamah, daughter of Zaynab,

589
00:30:14,400 --> 00:30:18,240
the daughter of the Messenger of Allah (peace be upon him),

590
00:30:18,240 --> 00:30:22,119
fathered by Abu al-'As ibn Rabi'ah ibn 'Abd Shams.

591
00:30:22,119 --> 00:30:24,680
When he prostrated, he would put her down,

592
00:30:24,680 --> 00:30:27,710
and when he stood up, he would pick her up.

593
00:30:27,710 --> 00:30:29,490
In another narration:

594
00:30:29,490 --> 00:30:31,609
"When he bowed, he would put her down,

595
00:30:31,609 --> 00:30:35,000
and when he rose, he would pick her up.

596
00:30:35,000 --> 00:30:38,380
Commentary on the hadith:

597
00:30:38,380 --> 00:30:40,579
Umamah, the daughter of Zaynab—

598
00:30:40,579 --> 00:30:44,339
that is, the daughter of the Messenger of Allah, peace and blessings of Allah be upon him.

599
00:30:44,380 --> 00:30:47,980
She was attributed to her mother as a mark of honor.

600
00:30:47,980 --> 00:30:50,299
"So when he prostrated, he would put her down,"

601
00:30:50,299 --> 00:30:52,240
meaning upon the ground,

602
00:30:52,240 --> 00:30:54,400
"and when he stood up, he would carry her,"

603
00:30:54,400 --> 00:30:56,920
meaning upon his shoulder.

604
00:30:56,920 --> 00:31:00,250
Among the benefits derived from the hadith:

605
00:31:00,250 --> 00:31:02,559
It is derived from the hadith

606
00:31:02,559 --> 00:31:05,200
that the prayer of one carrying a human being is valid,

607
00:31:05,200 --> 00:31:07,670
as is carrying anything that is ritually pure.

608
00:31:07,670 --> 00:31:11,349
It also indicates the ritual purity of children's clothes and bodies

609
00:31:11,349 --> 00:31:14,490
unless an impurity is definitively verified.

610
00:31:14,529 --> 00:31:18,210
It also demonstrates that slight movement does not invalidate the prayer,

611
00:31:18,210 --> 00:31:20,970
nor does significant movement if it is separated and not continuous.

612
00:31:20,970 --> 00:31:25,890
It shows humility toward children, showing them gentleness, and treating them with mercy.

613
00:31:25,890 --> 00:31:29,569
It also shows the permissibility of bringing children into mosques.

614
00:31:29,569 --> 00:31:33,970
It provides guidance on honoring the children of one's close kin by carrying them,

615
00:31:33,970 --> 00:31:36,730
to bring joy to them and to their parents.

616
00:31:36,730 --> 00:31:39,490
The hadith also demonstrates applying the principle of presumption of the default state,

617
00:31:39,490 --> 00:31:42,170
which is purity, as is prevailing.

618
00:31:42,170 --> 00:31:46,690
It also shows that since carrying young children does not invalidate the prayer,

619
00:31:46,690 --> 00:31:51,009
their passing in front of the one praying likewise does not harm it.